SO FAR as Secularism is reasonable, it must be self-extending among all who think. Adherents of that class are slowly acquired. Accessions begin in criticism, though that, as we have seen, is apt to stop there. In all movements the most critical persons are the least suggestive of improvements. Constructiveness only excites enthusiasm in fertile minds. After the Cowper Street Discussion with the Rev. Brewin Grant in 1853, see Chapter X, page 50, societies, halls, and newspapers adopted the Secular name. In 1863 appeared the Christian Reasoner, edited by the Rev. Dr. Rylance, a really reasoning clergyman, whom I afterwards had the pleasure to know in New York. His publication was intended to be a substitute for the Reasoner, which I had then edited for seventeen years. But when the Reasoner commenced, in 1846, Christian believing was far more thought of than Christian reasoning. One line in Dr. Rylance's Christian Reasoner was remarkable, which charged us with "forgetfulness of the necessary incompleteness of Re-velation."

So far from forgetting it, it was one of the grounds on which Secularism was founded. However, it is to the credit of Dr. Rylance that he should have preceded, by thirty years, the Bishop of Worcester in discerning the shortcomings of Revelation, as cited in Chapter XIX, page 101.

In 1869 we obtained the first Act of Secular affirmation, which Mr. J. S. Mill said was mainly due to my exertions, and to my example of never taking an oath. In obtaining the Act, I had no help from Mr. Bradlaugh, he being an ostentatious oath-taker at that time. It was owing to Mr. G. W. Hastings (then, or afterwards, M. P.), the founder of the Social Science Association, that the Affirmation clause was added to the Act of 1869. One of the objects we avowed was "to procure a law of affirmation for persons who objected to take the oath."*

Another of our aims was stated to be: "To convert churches and chapels into temples of instruction for the people.... to solicit priests to be teachers of useful knowledge."** We strove to promote these ends by holding in honor all who gave effect to such human precepts as were contained in Christianity. This fairness and justice has led many to suppose that I accepted the theological as well as the ethical passages in the Scriptures. But how can a Christian preacher be inclined to risk the suspicion of the narrower-minded members of his congregation, if no one gives him credit for doing right when he does it?

With our limited means and newness of doctrine, we could not hope to rival an opulent hierarchy and occupy its temples; but we knew that the truth, if we had it, and could diffuse it in a reasonable manner, would make its way and gradually change the convictions of a theological caste. The very nature of Free-thought makes it impossible for a long time yet, that we should have many wealthy or well-placed supporters. Where the platform is open to every subject likely to be of public service—subjects suppressed everywhere else, and open to the discussion of the wise or foolish present who may arise to speak, outrages of good taste will occur. Persons who forget that abuse does not destroy use, and that freedom is more precious than propriety, cease to support a free-speaking Society. The advocacy of slave emancipation was once an outrage in America. It is now regarded as the glory of the nation. In an eloquent passage it has been pointed out what society owes to the unfriended efforts of those who established and have maintained the right of free speech.

"Theology of the old stamp, so far from encouraging us to love nature, teaches us that it is under a curse. It teaches us to look upon the animal creation with shuddering disgust; upon the whole race of man, outside our narrow sect, as delivered over to the Devil; and upon the laws of nature at large as a temporary mechanism, in which we have been caught, but from which we are to anticipate a joyful deliverance. It is science, not theology, which has changed all this; it is the atheists, infidels, and rationalists, as they are kindly called, who have taught us to take fresh interest in our poor fellow denizens of the world, and not to despise them because Almighty Benevolence could not be expected to admit them to Heaven. To the same teaching we owe the recognition of the noble aspirations embodied in every form of religion, and the destruction of the ancient monopoly of divine influences."*

Those who, in storm and stress, bring truth into the world may not be able to complete its triumph, but it makes its own way, and finally conquers the understanding of mankind.

Priestley, without fortune, with only the slender income of a Unitarian minister, created and kept up a chemical laboratory. There alone he discovered oxygen. Few regarded him, few applauded him; only a few Parisian philosophers thanked him. He had no disciples to spread his new truth. He was not even tolerated in the town which he endowed with the fame of his priceless discovery. His house was burnt by a Church-and-King mob; his instruments, books, and manuscripts destroyed; and he had to seek his fortune in a foreign land.

Yet what has come out of his discovery? It has become part of the civilisation of the world, and mankind owe more to him than they yet understand.

When a young man, he forsook the Calvinism in which he was reared. "I came," he said, "to embrace what is called heterodox views on every question."* He cared for this world as well as for another, and hence was distrusted by all "true believers." Though he had "spiritual hopes," he agreed that he should be called a materialist.

We have now had (1895) a London Reform Sunday, more than two hundred and fifty (one list gave four hundred) preachers of all denominations taking for their unprecedented text, "The Duties and Responsibilities of Citizenship,"—a thing the most sanguine deemed incredible when suggested by me in 1854.** Within twenty years Dr. Felix Adler has founded noble Ethical Societies. Dr. Stanton Coit is extending them in Great Britain. They are Secularist societies in their nature. South Place Chapel now has taken the name of Ethical Society. Since the days of W. J. Fox, who first made it famous, it has been the only successor in London of the Moral Church opened by Thomas Holcroft.

Though modern Secular societies, to which these pages relate, have been anti-theological mainly, the Secular Society of Leicester is a distinguished exception. It has long had a noble hall of its own, and from the earliest inception of Secularism it has been consistent and persistent in its principles. As stated elsewhere,* the "Principles of Secularism" were submitted to John Stuart Mill in 1854, and his approval was of importance in the eyes of their advocates. In the first issue of Chambers's Encyclopaedia a special article appeared upon these views, and in the later issue of that work in 1888 a new article was written on Secularism. In the Rev. Dr. Molesworth's History of England a very clear account was given of the rise of Secularist opinions. This will be sufficient information for readers unacquainted with the subject.

The cause of reason has had more to confront than the cause of Christianity, which has always been on the side of power since the days of Christ. The two most influential ideas which, in every age since Christianity arose, have given it currency among the ignorant and the credulous, have been the ideas of Hell and prayer. Hell has been the terror, and prayer the bribe, which have won the allegiance of the timid and the needy. These two master passions of alarm and despair have brought the unfortunate portions of mankind to the foot of the Cross.

The cause of reason has no advantages of this nature, and only the intelligent have confidence in its progress. If we have expected to do more than we have, we are not the only party who have been prematurely sanguine. The Rev. David Bogue, preaching in Whitfield's Tabernacle, Tottenham-Court Road, at the foundation of the Foreign Missionary Society (1790) of the Congregational denomination, exclaimed amid almost unequalled enthusiasm: "We are called together this evening to the funeral of bigotry." Judging from what has happened since, bigotry was not dead when its funeral was prepared, or it was not effectually buried, as it has been seen much about since that day.

Bigotry, like Charles II., takes an unconscionable time in dying. Down to Sir Charles Lyell's days, so harmless a study as geology was distrusted, and Lyell, like Priestley, had to seek auditors in America. While he lectured at Boston to 1,500 persons, 2,000 more were unable to obtain tickets, which were bought at a guinea each extra. At our great ancient seat of learning, Oxford, Buckland lectured on the same interesting subject to an audience of three.

Secularism keeps the lamp of free thought burning by aiding and honoring all who would infuse an ethical passion into those who lead the growing army of independent thinkers. Our lamp is not yet a large one, and its supply of oil is limited by Christian law; but, like the fire in the Temple of Montezuma, we keep it burning. In all the centuries since the torch of free thought was first lighted, though often threatened, often assailed, often dimned, it has never been extinguished. We could not hope to captivate society by splendid edifices, nor many cultivated advocates; but truth of principle will penetrate where those who maintain it will never be seen and never heard. The day cometh when other torches will be lighted at the obscure fire, which, borne aloft by other and stronger hands, will shed lasting illumination where otherwise darkness would permanently prevail. As Elizabeth Barrett Browning has said: "Truth is like sacramental bread,—we must pass it on."